Hindu traditions and Islam share a deeply intertwined history in the Indian subcontinent. Despite the significant diversity in the outward expressions of these traditions, numerous sages over the centuries have argued for their metaphysical unity: the notion that the esoteric message of both traditions is one, and that the human self is a manifestation of the divine essence. A substantial corpus of texts supports the idea of this essential unity.

One such text, an Urdu work entitled Kishan Gītā, was written by Sayyid Amīn, an early modern spiritual disciple (murīd) of ʻAlī b. ʻUthmān al-Hujwīrī—the revered patron saint of Lahore, Pakistan, also known as Dātā Ganj Bakhsh (11th century). While the exact details of Amīn’s life remain obscure, based on his language and style of writing, it is likely that he was active during the first half of the 18th century.

In Kishan Gītā, Amīn advocates that both Hindu and Islamic traditions, when analyzed in depth, support the notion of monism—the view that reality is essentially all one and is a manifestation of the divine reality.

The text is preserved in a manuscript (ATUP 00201) that includes other writings by Amīn, in the collection of Anjuman-i Taraqqī-yi Urdū Pākistān, digitized by HMML in Karachi, Pakistan. The text is divided into two sections: a preface and a translation of a Hindu text.

To argue for the unity of Hinduism and Islam, Amīn—drawing inspiration from Islamic mysticism, particularly Sufism—asserts that God, in his revealed scripture (Qur’an 1:1), refers to himself as “Rabb al-ʻĀlamīn” (Lord of the Worlds), rather than the “Lord of Muslims” or “Lord of Disbelievers.” Thus, despite the exoteric differences between these traditions, Amīn posits that they are esoterically united, both representing a connection to divine reality.

“I am in bewilderment as to why religion stands opposed to disbelief,
When both the Kaʻbah and the temple are illuminated by the same lamp.”

(Attributed to Bīdil, cited in ATUP 00201)

After these initial reflections, which form the majority of his preface, Amīn presents a translation of portions of the Bhagavad Gītā, an influential Hindu scripture. This translation is also structured into two parts. In the first part, Krishna poses questions to Mahadev about the nature of reality. In the second part, the role of the questioner shifts to Arjun, though the subject of inquiry remains unchanged.

What stands out in this translation of the Bhagavad Gītā is its rich infusion of Islamic mystical vocabulary, incorporating concepts such as essence (dhāt), gnosis (ʻirfān), God (Allāh), annihilation (fanāʼ), and others. The dialogue could easily be interpreted as an exchange between a Sufi master and a disciple. The translation concludes with Mahadev proclaiming a variation of the famous Sufi declaration “Nothing exists except God” by stating, “That which is other than Allah does not exist” (mā siwā Allāh nā hī).

This translation offers a vivid example of how early modern Urdu Sufi authors engaged deeply with Hindu traditions, seeking common ground between the two. These authors viewed Hindu metaphysics not as something alien but as an expression of the same primordial message found in all divinely inspired religions—the belief that nothing exists apart and separated from a fundamental divine reality, and that human beings are a unique manifestation of this divine essence. By understanding and embracing this eternal truth, individuals can transcend the “illusions” of the material world and recognize their inherent unity with the divine.

The text’s remarkable syncretism and openness serve as a powerful testament to the potential for Hindu-Muslim interfaith dialogue. It reflects an approach in which spiritual wisdom transcends symbolic religious boundaries, fostering a shared understanding that is increasingly vital in today’s world. As political and social circumstances continue to evolve, often exacerbating tensions between religious communities, the perennial wisdom offered by Sufi and Hindu sages provides a basis for mutual acceptance, love, and peaceful coexistence.